Sentences with phrase «understanding of human history»

New approaches to exhibition design, public programming, and communications enrich visitors» understanding of human history through the museum's collection of more than one million objects.

Bard College seeks to realize the best features of American liberal arts education, enabling individuals to think critically and act creatively based on a knowledge and understanding of human history, society and the arts.

It was a personal search for an experiential understanding of human history.

2016 is clearly a year of change and in times where the future is uncertain, knowledge and understanding of human history and behavior become more important than at other times.

The theoretical foundation for this view lies in the centrality of the Incarnation, for it is precisely Jesus Christ who has made man aware of God's role in history and the demand to incorporate it into an understanding of human history.

Not exact matches

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Humans will be honest and humble enough to say «we just do nt know if there ever was, or is a «god» out there», and we will progress to levels of love, progress, and understanding never seen before in the history of mankind!

Rather, I have always taken his question to suggest that only the most rigorous theological approach will be equal to the challenge of understanding what bas undoubtedly been the most complex interreligious relationship in human history.

Had you concentrated on the Social Sciences as I have done, History, Sociology and Psychology you might have a clearer understanding of how the human mind creates and maintains the framework for understanding and defining «Reality».

My present understanding of the evidences of human history shows an overwhelming number of gods being worshipped, adored, feared, or served.

The study of history is arid and incomplete unless it is understood as a work about (and by) individual human beings — and, moreover, a story whose substance and manner of telling are matters of moral significance.

If one holds that during the course of human history a process of development and refinement in the Church's understanding of Christ has taken place, this does not mean that one is rushing headlong into a position of historical relativism that is ultimately corrosive of the objectivity of our faith.

One response to this situation is to understand Christianity as the creation in history of a new and in some sense final mode of human existence.

We have been seeking to understand the structure of human life as a history of personal relationships in which God's grace works as transforming power.

Next, looking back to the introduction of contemplation in the sport chapter, worship is understood as flowing from a response to the reality that is, and the Mass is seen as fulfilling the human search (evident in the history of religious rites) for the right way to worship.

In contrast to religious understanding of transcendence, Marx asserted that human beings shape the universe and their own destiny, and human being is not any more the object of history but its subject and agent.

Accepting the biblical understanding of love as central to any human concept of the divine is at the heart of Williams» enterprise, directly challenging the Augustinian formulation as a corruption of this.23 Love is «spirit taking form in history.»

the purpose why God allowed multiple religions to evolve and exist in the distant and even today is because our minds intellectual capacity has increased tremendously after we became civilized about 10,000 years go.Earlier when we were hunter gatherers our priorities was just to find food to survive, Then we became more knowlegible and our concern includes the intelle tual need to understand the meaning and purpose of our existence, so God allowed the founding and establishment of many religions by humans to conform with their intellectual, social and educational development, Since this is not static, it contiually diversify and change to conform with their times of existince, History showed that this is continuesly improving, so the future expects changes towards Panthrotheism in accordance to His will.

Oh, moron it still doesn't come close to the 409 million, keep telling yourself crap to justify your stupidity and blaming atheists for concepts of history you don't understand especially the plight of human rights.

If God's eternity were seen as the Fullness of Time, I can somehow understand how God is immanent in history and in my human temporality.

But behind Lincoln's understanding of history was his idea of a God «who at times seems to want to frustrate the Statesman» (John Diggins, The Lost Soul of American Politics [Basic, 1984]-RRB- Lincoln «doubted that man could ever grasp God's will and therefore believed that human action would always be estranged from divine intention» (p. 330) Lincoln divined that God is both hidden and revealed.

your understanding of the change process is very simplistic, because your mind is not open, you specifically believe already in the traditional doctrines, Dogmas as shown in thousands of years of history evolves, and the need for input variables, meaning the diversity of religious belief is necessay because nature through his will is requiring this to happen, we are being educated by God in the events of history.In the past when there was no humans yet Gods will is directly manifisted in nature, with our coming and education through history, we gradually takes the responsibilty of implementing the will.Your complaint on your perception of abuse is just part of the complex process of educating us through experience.

It is hoped that many will find it of aid in understanding what some of us are convinced is the central current of human history, at once the clue and the hope of the human drama.

The sometimes almost desperate conservatives must be taught to understand, not only theoretically but instinctively and in their spiritual life, that the Church does not exist outside time and history; that she is indeed founded on the grace of Christ, but is nevertheless a very human institution burdened by history.

Everything in the Jewish and Christian understanding of God would be lost if God were thought to be a static and inert being rather than the living deity who acts in nature, history, and human experience.

Bloom's premise is that history — understood as the theoretical transformation of human life — has empted human life of its human content.

The necessity, in other words, might well lie with the understanding itself and not with the particularity of the event in which it did in fact emerge in human history.

What seems to be lacking in his exposition is an explicit equation between process in God and community, such that the community life of the three divine persons is understood to be a process, partly identical with the process of human history but also partly distinct from it.

Where Sartre seeks to recoup humanism through a methodology that allows him to debunk any competing ideology, Solzhenitsyn seeks to recover human integrity by attending to the particulars of history as part of a larger, if hidden, spiritual drama that must be lived to be understood.

With that in mind, I generally discount all of the science and knowledge that has been developed throughout human history as being useful for living in the world we understand, but not truth by any means.

Further, the Marxist understanding of human nature views social history as the process of the human species» selfcreation.

Such a biblical understanding provides a more fruitful base for reflecting on the use of power than does salvation history, with its stress on human powerlessness.

It might be said that the history of the past half - century is the story of human attempts to secure world - community, the triumph of righteousness and justice, the establishment of understanding among the peoples of the earth, but always through the exercise of some variety of coercion.

In 1946 Niebuhr published his second book of sermonic essays (Discerning the Signs of the Times) elaborating the two facets of Christian hope — belief in the realization of God's will in human history and an understanding that the Christian hope transcends the limits of history.

More people have been killed in the name of God than by any other event in human history... guess «Thou Shalt Not Kill» is just too hard to understand.

We do not think of God as merely immanent in the historical process or that human history can be understood as a natural unfolding of the cosmos.

As Bultmann uses them, the former refers to an event so far as it is significant for human existence (e.g., the cross as the salvation - occurrence through which I understand myself as judged and forgiven by God), while the latter refers to an event considered in abstraction from such significance (e.g., the cross as an incident in the annals of ancient history).»

Cobb ignores the ways corporations, where permitted to develop, are breaking down the barriers between peoples and are allowing the grandchildren of peasants to develop relationships, group solidarities and cosmopolitan understandings that for most of human history were available only to a few elites.

This has played out over all of human history, «what we don't understand, we attribute to a God.»

With this understanding of what distinguishes the human level of existence it is plain that man has been progressively created by a process of history.

Whatever our understanding of eschatology, the New Testament is clear that Jesus will one day bring all the Church together with Him at the consummation of human history (1 Thessalonians 4:16 - 17).

The religious understanding of the conflict between good and evil, the fact of the stubborn resistance of the human heart to the love of God and its demands, the vision of the divine strategy of sacrificial love in the life and death of Jesus as the climax of history, all this is foreign to most of the philosophies of progress, but it was the heart of the great expressions of Christian liberalism.

This optimistic approach to man's virtue and the problem of evil expresses itself philosophically as the idea of progress in history.17 The empirical method of modern culture has been successful in understanding nature; but, when applied to an understanding of human nature, it was blind to some obvious facts about human nature that simpler cultures apprehended by the wisdom of common sense.

Finally in The Christian Understanding of Human Nature (1964) I used process - thought, along with some of the insights of existentialism, the new approach to history, and some of the findings of depth psychology, to elucidate the Christian view of the meaning of manhood.

How in this case man can be said to be free is one of the paradoxes which Niebuhr holds defies rational understanding.11 But if we accept the paradox, while we may say there is an ideal possibility that we could assert our human will to power in history without sinning and thus bring in the Kingdom of love, this is no actual possibility.

The fall of Adam and Eve, the covenants with Israel and its deliverance from bondage, its falling away and punishment through new sufferings, the speaking of the divine word through the prophets, the birth of Christ in human flesh, the life and death of Jesus, the experience of the resurrection, and the history of the Church, the expectation of the final events and the established reign of God in love and peace — all this is the Biblical understanding of what God has done, is doing, and will continue to do for the judgment and redemption of the world.

When life is taken as the basic category for interpreting the meaning of cosmic and human history, the good or the aim of life is understood in terms of the enjoyment of existence.

They also argue for the inclusion, not in the science curriculum but in the humanities, of the comparative study of creation accounts in the history of the human race: various scientific understandings, various understandings in the Judeo - Christian - Islamic traditions, the Hindu, Buddhist, Shinto, Native American, and African traditions.

This is the context for understanding some of document's most humble of expressions, such as: «Christian revelation contributes greatly [subsidium affert magnum] to the promotion of this communion between persons,... a world becoming more unified every day» (23) and, the Church «contributes toward making the family of man and its history fully human [humaniorem reddendam]» (40).

But whatever may have been the original meaning, there is plenty of evidence that in Paul's time the myths were understood as having decisive bearing upon human nature and the course of history.